Rig Veda 1.110.6: Mandala 1, Sukta 110, Mantra 6
Sukta 1.110
- Rishi
- Ribhu-praise tradition within RV 1.110
- Devata
- Ribhus
- Chandas
- Trishtubh
- Rasa
- Adbhuta (wonder) and Shanta (peace)
आ मनीषामन्तरिक्षस्य नृभ्यः स्रुचेव घृतं जुहवाम विद्मना । तरणित्वा ये पितुरस्य सश्चिर ऋभवो वाजमरुहन्दिवो रजः ॥
ā́ manīṣā́m antárikṣasya nṛ́bhyaḥ srucéva ghṛtáṃ juhavāma vidmánā | taraṇitvā́ yé pitúr asya saścirá ṛ́bhavo vā́jam aruhan divó rájaḥ ||
เราทั้งหลายถวายด้วยญาณ (vidmánā) รินความอุดมอันใสกระจ่างดุจฆฤตะ (ghṛta) ในทัพพี แด่พลังของเหล่ามนุษย์ในแดนกลาง (antarikṣa)—คือมโนทัศน์อันดลใจของเรา เหล่าริภุ (Ṛbhu) ผู้แนบสนิทกับบิดาด้วยฤทธิ์แห่งการข้ามพ้น (taraṇitvā) ได้ขึ้นสู่วามชนะ (Vāja) และผงาดสู่แดนสว่างไสวแห่งสวรรค์
Word by Word
- आ
- towards; hitherIndeclinableउपसर्ग/निपातRoot आ (उपसर्ग/निपात)
- मनीषाम्
- thought; inspired insightNounस्त्रीलिङ्ग, द्वितीया, एकवचनRole कर्मRoot मनीषा (प्रातिपदिक)
- अन्तरिक्षस्य
- of the mid-air; of the atmosphereNounनपुंसकलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root अन्तरिक्ष (प्रातिपदिक)
- नृभ्यः
- for the men; for the heroesNounपुंलिङ्ग, चतुर्थी, बहुवचनRole सम्प्रदानRoot नृ (प्रातिपदिक)
- स्रुचा
- with a ladleNounस्त्रीलिङ्ग, तृतीया, एकवचनRole करणRoot स्रुच् (प्रातिपदिक)
- इव
- like; asIndeclinableउपमानार्थक अव्ययRoot इव (निपात)
- घृतम्
- ghee; clarified butterNounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्मRoot घृत (प्रातिपदिक)
- जुहवाम
- let us two pour/offer (into the fire)Verbलोट् (विधिलिङ्/आज्ञार्थे), उत्तमपुरुष, द्विवचन (वैदिक बहुवचनार्थे अपि प्रयुज्यते)Role क्रियाRoot हु (धातु)
- विद्मना
- with knowledge; by skill/insightNounनपुंसकलिङ्ग, तृतीया, एकवचनRole करणRoot विद्मन् (प्रातिपदिक; √विद् ‘जान’ से)
- तरणित्वाः
- the overcomers; the crossers (swift helpers)Adjective/Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot तरणित्व (प्रातिपदिक; ‘तरणि’/‘तरण’ से)
- ये
- whoPronounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृ (सम्बन्धवाचक)Root यद् (सर्वनाम-प्रातिपदिक)
- पितुः
- of the fatherNounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root पितृ (प्रातिपदिक)
- अस्य
- of this (one)Pronounपुंलिङ्ग, षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root इदम् (सर्वनाम-प्रातिपदिक)
- सश्चिरे
- they accompanied; they followed closelyVerbपरिपूर्ण/लिट्-प्राय (वैदिक), परस्मैपद, तृतीयपुरुष, बहुवचनRole क्रियाRoot सच् (धातु) / ससच् (वैदिक परस्मैपद-परिपूर्ण)
- ऋभवः
- the Rbhus (artisan-gods)Nounपुंलिङ्ग, प्रथमा, बहुवचनRole कर्तृRoot ऋभु (प्रातिपदिक)
- वाजम्
- prize; strength; (winning) mightNounपुंलिङ्ग, द्वितीया, एकवचनRole कर्मRoot वाज (प्रातिपदिक)
- अरुहन्
- they mounted; they ascendedVerbलुङ् (अorist), परस्मैपद, तृतीयपुरुष, बहुवचनRole क्रियाRoot रुह् (धातु)
- दिवः
- of heaven; of the skyNounस्त्रीलिङ्ग (द्यौः), षष्ठी, एकवचनRole सम्बन्ध (षष्ठी)Root द्यौ/दिव् (प्रातिपदिक)
- रजः
- the airy space; the expanse (region)Nounनपुंसकलिङ्ग, द्वितीया, एकवचनRole कर्म/अधिकरण (गत्यर्थे)Root रजस् (प्रातिपदिक)
Sandhi Notes
- Sandhi resolution (pada-wise): मनीषाम् + अन्तरिक्षस्य (म् + अ → मअ, written as म॒नी॒षाम॒न्तरि॑क्षस्य)
- नृभ्यः + स्रुचा (ः + स् → ःस्, orthographically continuous)
- स्रुचा + इव (आ + इ → आ इ, kept separate in pada)
- जुहवाम + विद्मना (म् + व् → म्व, written continuous)
- तरणित्वाः + ये (आः + य् → आ य्, continuous)
- पितुः + अस्य (ः + अ → र्/उत्प्रेक्षा; written पितुरस्य)
- ऋभवः + वाजम् (ः + व् → ःव, continuous)
- अरुहन् + दिवः (न् + द् → न्द्, written अरुहन्दिवः)
- दिवः + रजः (ः + र् → ःर, continuous). Accents are as in the saṃhitā text
- pada analysis given after sandhi-splitting
The meaning
Outer meaning
The singer offers an inspired thought as an oblation—like ghee in a ladle—to the “men” (nṛbhyas) of the mid-region. The Ribhus, by a power of crossing, adhered to the Father and mounted the Vāja, rising to the luminous heavenly realm.
Inner meaning
The “mid-region” (antarikṣa) is the inner vital-mental field where aspiration and struggle occur. Manīṣā is not mere opinion but a luminous inspired cognition offered into the inner yajña. The Ribhus are the powers of skilful formation (su-apasyā): they take raw substance and refashion it into a fit vessel for the Divine Work. By taraṇitvā (the power to cross beyond limitation) they cleave to the “Father” (the originating Consciousness, the creative Source) and ascend on Vāja (victorious plenitude/force of realization) into the higher luminous plane (divo rajaḥ).
Universal truth
Spiritual ascent is effected by offering one’s best intelligence and aspiration into an inner sacrifice; when the consciousness acquires the power to “cross over” resistances, the formative powers within us can remake life into a vehicle of plenitude and rise into a higher light.
Themes
knowledge-offering, ascent to higher plane, adhesion to the Father principle
The seer
- Rishi
- Traditionally within the Ribhu-cycle of RV 1.110; associated with the seer-line of the Aṅgiras-descended hymn-currents in the family books’ style (exact ascription varies by recension).
- Other hymns
- RV 1.110, RV 1.111, RV 4.33, RV 4.34, RV 4.35
Family tradition
Ribhu-praise tradition (Ṛbhukṣaṇa/Ṛbhavaḥ hymnic current); artisan-mystic symbolism of perfecting forms for the gods.
Significance
The rishi-vision here emphasizes yoga as ‘right workmanship’: offering illumined thought, crossing beyond limitation, and ascending with the perfected powers into higher consciousness.
The deity
- Devata
- Ribhus (Ṛbhavaḥ)
- Epithets
- su-apasyā (perfect workmanship) implied, Saudhanvana (of Sudhanvan lineage, in the cycle), craftsmen of the gods, formers of the chariot/horse/cow motifs in the hymn-cycle
- Related deities
- Indra, Agni, Soma, Mitra, Varuṇa
Cosmic role
Divine artisans who refashion and perfect forms; they restore youth, create fit vehicles for Indra and the gods, and open the ascent to the luminous world.
Inner power
The psychic-mental capacity for exact formation: transforming crude energies into instruments of the Divine Will; mastery of processes that enable ascent (taraṇa).
In ritual
Where it is used
Śrauta Soma-yajña associated recitation in praise/invocation sections; also usable as a general stotra-like praise of divine powers of perfection.
आ म॑नी॒षाम॒न्तरि॑क्षस्य॒ नृभ्य॑: स्रु॒चेव॑ घृ॒तं जु॑हवाम वि॒द्मना॑ । त॒र॒णि॒त्वा ये पि॒तुर॑स्य सश्चि॒र ऋ॒भवो॒ वाज॑मरुहन्दि॒वो रज॑: ॥
आ । मा॒नी॒षाम् । अ॒न्तरि॑क्षस्य । नृऽभ्यः॑ । स्रु॒चाऽइ॑व । घृ॒तम् । जु॒ह॒वा॒म॒ । वि॒द्मना॑ । त॒र॒णि॒ऽत्वा । ये । पि॒तुः । अ॒स्य॒ । स॒श्चि॒रे । ऋ॒भवः॑ । वाज॑म् । अ॒रु॒ह॒न् । दि॒वः । रजः॑ ॥
ā | mānīṣām | antarikṣasya | nṛ-bhyaḥ | srucāiva | ghṛtam | juhavāma | vidmanā | taraṇi-tvā | ye | pituḥ | asya | saścire | ṛbhavaḥ | vājam | aruhan | divaḥ | rajaḥ
44
4 pādas × ~11 syllables
Strong, forward-driving, suited to ascent and victorious formulation.
Creates an inner ‘lift’—a firm stride of consciousness—supporting offering (juhavāma) and upward movement (aruhan).
- मनीषा (manīṣā)
- Literal: inspired thought, intelligence. Symbolic: illumined intuition offered as oblation; right-idea that guides the inner sacrifice
- अन्तरिक्ष (antarikṣa)
- Literal: mid-region, atmosphere. Symbolic: the intermediate vital-mental plane where forces mingle and the yoga is fought
- नृभ्यः (nṛbhyaḥ)
- Literal: to the men/human powers. Symbolic: inner effective powers/energies that can act and build (not merely physical persons)
- स्रुचा (srucā)
- Literal: ladle. Symbolic: the offering-instrument: focused attention that carries essence upward
- घृत (ghṛta)
- Literal: clarified butter. Symbolic: clarified luminous essence (often the light-substance of mind) poured into the sacrifice
- विद्मना (vidmanā)
- Literal: by knowledge. Symbolic: by conscious seeing (vijñāna-like right knowing), not mechanical rite
- तरणित्वा (taraṇitvā)
- Literal: power of crossing. Symbolic: capacity to pass beyond limitation/obstruction; overcoming the ‘coverer’ principle
- पितुः (pituḥ)
- Literal: of the Father. Symbolic: the originating Divine Source, the begetter of the worlds within
- वाज (vāja)
- Literal: prize, strength, plenitude. Symbolic: victorious force of realization; abundance of being and power
- दिवो रजः (divo rajaḥ)
- Literal: the luminous region of heaven. Symbolic: plane of higher light-consciousness where truth-forms shine
Oblation imagery (ghṛta, sruç) in Soma/yajña setting; emphasizes offering by vidyā (knowledge) rather than mere outer act.
During Soma-sacrifice sequences or hymnic praise to invite supportive powers for the rite’s success.
Offering of ghee/oblations with recitation; inwardly, offering of illumined thought into the psychic fire.
Use as a ‘work-and-yoga’ mantra before creative labor or disciplined practice: offer the mind’s clarity, invoke inner craftsmanship, and aspire upward beyond limitation.
manīṣā from √man ‘think’ + īṣā/formation → inspired intelligence. antarikṣa ‘mid-space’ (between earth and heaven) = intermediary plane (vital-mental). ghṛta from √ghṛ ‘to shine/sprinkle’ (semantic field of brightness and unction) → clarified luminous substance. vidman from √vid ‘to know’ (PIE *weid- ‘see/know’). vāja from √vaj ‘to be strong, to speed’ → force/plenitude; thus not merely ‘food/prize’ but energetic fullness. divaḥ rajas: rajas ‘space/region’ (also ‘dust’ in other contexts) here ‘luminous expanse’.
Vidyā/vidman (knowledge as power), Taraṇa (crossing beyond), Vāja (plenitude of force)
The Ribhus embody ṛta through exact workmanship—right arrangement of energies and forms.
Ascent to divo rajaḥ signifies entry into truth-light where forms are governed by Satya.
Refashioning/renewal: creation as perfection of forms, not ex nihilo making.
Proto-Vedāntic/Vijñāna-oriented reading (Aurobindo/Kashyap): ascent from vital-mental to truth-plane through sacrifice and inner formation.
Clarified ghee = clarified mind-substance; ladle = focused attention; mid-region = vital-mental field; heaven-realm = higher illumination/truth-consciousness.
- What is the primary Vedic 'mythologem' present in this verse?
- The ascent myth: the Ribhus, holding to the Father and armed with crossing-power, ascend to the heavenly luminous region by mounting vāja. Innerly: by fidelity to the originating Truth and by transcendence, the perfected faculties rise into a wider clarity, carrying plenitude of force.
- How does the linguistic structure reflect Proto-Indo-European roots?
- vid- (vidmanā) continues PIE *weid- ‘see/know’ (cf. Latin vidēre, English wise), showing the archaic equation knowledge = vision. The ascent verb √ruh (aruhan) corresponds to PIE *h₁rewh- ‘to rise’ (cf. Germanic ‘rise’ via different developments), reinforcing an inherited vertical symbolism of spiritual elevation.
- What is the relationship between the Rishi and the Devata here?
- The rishi performs an inner yajña: offering clarified essence through manīṣā ‘by knowledge’. This is the human contribution; the devatā-response is the Ribhus’ ascent and empowerment, establishing a model for the sacrificer’s own upward movement.
Offer the day’s highest thought into the inner fire; cultivate the ‘crossing power’ that moves beyond inertia and confusion into clear light.
ājñā (illumined mind) with upward movement toward sahasrāra (luminous realm).
Moderate inhalation on ā…manīṣām; gentle retention on juhavāma; exhale on aruhan divo rajaḥ to feel ascent.
From active concentration to uplifted quiet clarity (illumined mind).
Before study/work: pause, gather manīṣā (one clear intention), offer it inwardly; then act with ‘Ribhu’ precision—small exact steps that cumulatively lift consciousness.
Triṣṭubh with Vedic accents: observe udatta on marked syllables, svarita on combined/marked rises (/ in context), anudatta as the unmarked ground; keep a steady triṣṭubh gait.
Lift the voice on accented syllables such as ā, mánīṣām, antárikṣasya, nṛ́bhyaḥ, ghṛtám, júhavāma; maintain clear fall after udatta to preserve the Vedic contour.
ṛbhavo: vocalic ṛ, not ‘ri’, ghṛtaṃ: ghṛ = aspirated gh + vocalic ṛ, antarikṣasya: kṣ as a conjunct (k+ṣ), divo rajaḥ: rajaḥ with visarga-like ḥ at end (soft aspiration)
Clear, steady, slightly uplifting on ascent phrases (aruhan divo rajaḥ).
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